In the words of the Kyogyoshinsho, "All sentient beings will, without fail, ultimately realize great shinjin. Therefore it is taught, “All sentient beings are possessed of Buddha-Nature.” Great shinjin is none other than Buddha-nature, and the Buddha-nature is none other than the Tathagata."

From Shinran's Kyogyoshinsho, we can see that there is "no Buddha apart from the mind," that "Buddha-nature is none other than the Tathagata," and that "shinjin is none other than Buddha-nature." Most of the misconceptions of Shinran's teachings arise from not reading the Kyogyoshinsho.

I'm sorry if I've given a wrong impression. I haven't read the Kyogyoshinsho in its entirety, and neither do I claim to be an expert on Shinran's teachings. I am just trying to offer words of encouragement.

Coming to the realization that shinjin is none other than Buddha-nature is a freeing experience, as we are no longer expected to unquestioningly accept doctrines and dogmas. Instead, we simply say the Nembutsu as the outworking of Buddha-nature.

it is extremely clear from writings of Shinran, that shinjin is not faith.. it is rather complete confidence in buddha nature coming out of clear realisation. Both Honen and Shinran were illustrious exaples.

Matylda wrote:it is extremely clear from writings of Shinran, that shinjin is not faith.. it is rather complete confidence in buddha nature coming out of clear realisation. Both Honen and Shinran were illustrious exaples.

Thank you for your response. This teaching that shinjin and the Nembutsu are the effortless expression of Buddha-nature is similar to Zen master Dogen's teaching that zazen is the effortless expression of Buddha-nature.

The experience of shijin is the experience of non-duality between Amida and ourselves:

In his Notes on 'Essentials of Faith Alone', Shinran, in commenting on a hymn from Shan-tao, makes the following observations about Nirvana[20]:

"Nirvana has innumerable names. It is impossible to give them in detail; We will list only a few. Nirvana is called extinction of passions, the uncreated, peaceful happiness, eternal bliss, true reality, Dharmakaya, dharma-nature, suchness, oneness and Buddha-nature. Buddha-nature is none other than Tathagata. This Tathagata pervades the countless worlds; it fills the hearts and minds of the ocean of all beings. Thus, plants, trees and land all attain Buddhahood. Since it is with these hearts and minds of all sentient beings that they entrust themselves to the Vow of the dharma-body as compassionate means, this shinjin is none other than Buddha-nature. This Buddha-nature is dharma-nature. Dharma-nature is the Dharmakaya."

Not only does Shinran explicitly recognize the reality of buddha-nature in this passage, but he identifies it with shinjin itself as Amida's 'true and real' mind arising in the individual. But in also identifying Buddha-nature with the Dharmakaya, he is effectively saying that the innermost reality of all ordinary beings is Suchness itself and that it is this reality that expresses itself in the minds of deluded beings as the embrace of Amida's wisdom and compassion. http://www.nembutsu.info/aof.htm

The meaning of Shinran's understanding of shinjin can be summarized in the phrase "Kiho ittai."

Kihō ittai (Japanese). A Japanese Pure Land doctrinal concept that the Buddha Amitābha and the believer who recites the nembutsu are of one substance. This idea accounts for the efficacy of the practice by notice the very Buddhahood of Amitābha with the assurance of the believer's Rebirth in the Pure Land; without this direct link, the Buddha would not be a Buddha because his vow (that all believers who call upon him would do rebirth or else he would not accept Buddhahood) would not be fulfilled, and without the fulfillment This vocabulary, the believer could not attain rebirth in the Pure Land of Sukhāvatī. This idea originated in the literature of the Jōdo Shū, but later adult common in the Jōdo Shinshū and the Jishū as well.https://www.buddhistdoor.org/sc/diction ... rev=search

Matylda wrote:it is extremely clear from writings of Shinran, that shinjin is not faith.. it is rather complete confidence in buddha nature coming out of clear realisation. Both Honen and Shinran were illustrious exaples.

Thank you for your response. This teaching that shinjin and the Nembutsu are the effortless expression of Buddha-nature is similar to Zen master Dogen's teaching that zazen is the effortless expression of Buddha-nature.

Some zen masters of the past in Japan, pointed to very deep understanding of Shinran and many myokonins

Matylda wrote:Some zen masters of the past in Japan, pointed to very deep understanding of Shinran and many myokonins

I think D.T.Suzuki once said there were more Shin people attaining enlightenment in Japan than Zen people but he considered this "easy" practice of ours to be the most difficult of all ??

Someone else said the Shin path is effortless but only after we have "broken our bones" trying!

Why should that be? perhaps because our belief in self-effort is so strong? When Soto Zen people sit perfectly some say the Buddha has already taken their place. How can "they" then do anything with "their" mind in order to become Buddha? Must not they too ultimately abandon self-effort and allow naturalness to blossom?

Shin people perhaps begin with slightly more skepticism about their own self-power but most of us will still need some convincing! When we ultimately do rely on Amida we are automatically abandoning self-effort and allowing naturalness to flower.

Either way does not the compassion of Buddha enfold us all like lotus buds beginning to bloom!?

Matylda wrote:Some zen masters of the past in Japan, pointed to very deep understanding of Shinran and many myokonins

I think D.T.Suzuki once said there were more Shin people attaining enlightenment in Japan than Zen people but he considered this "easy" practice of ours to be the most difficult of all ??

Someone else said the Shin path is effortless but only after we have "broken our bones" trying!

Why should that be? perhaps because our belief in self-effort is so strong? When Soto Zen people sit perfectly some say the Buddha has already taken their place. How can "they" then do anything with "their" mind in order to become Buddha? Must not they too ultimately abandon self-effort and allow naturalness to blossom?

Shin people perhaps begin with slightly more skepticism about their own self-power but most of us will still need some convincing! When we ultimately do rely on Amida we are automatically abandoning self-effort and allowing naturalness to flower.

Either way does not the compassion of Buddha enfold us all like lotus buds beginning to bloom!?

Yes this view of DT Suzuki about number of realised shin people is well known. As for soto practitioners indeed they have to drop body and mind, or one can say it is absolute submission to what they really are - buddha. There is nothing to do with mind or whatever in shikan taza. And indeed it is shift from jiriki -self power to tariki - power of the other. In a way nenbutsu is easiest to do so. Shikan taza is practice without any support finally.

Shinjin could be termed as the Realisation of the Nembutsu of Other Power within the individual. Correlating to the Mind of Other Power itself namely Amida as a functioning aspect within the scope of Mahayana Buddhism. So like a Ground/Foundation.

Shinjin also has the aspect of Light so Mindfulness which shows the Karmic Evil within, both awakened to that Reality of Ignorance and the Reality of Amida. Which is Deep Mind, both Settled and Assured. This contains the quality of Trust to Amida, therefore Faith is termed.

The Practitioner views himself as Nothing Special in a Dharmic Sense whilst the Rivers of Lust and Hatred blaze around the Mind of Faith ongoing.